The whole treatise of the cases of conscience distinguished into three bookes: the first whereof is revised and corrected in sundrie places, and the other two annexed. Taught and deliuered by M. W. Perkins in his holy-day lectures, carefully examined by his owne briefes, and now published together for the common good, by T. Pickering Bachelour of Diuinitie. Whereunto is adioyned a twofold table: one of the heads and number of the questions propounded and resolued; another of the principall texts of Scripture vvhich are either explaned, or vindicated from corrupt interpretation.

Sect. 2.

For the first. Humiliation is indeode a * 1.1 fruit of faith: yet I put it in place before faith, because in practise it is first. Faith lieth hid in the heart, and the first effect whereby

it appeares, is the abasing and humbling of our selues. And here we are further to con∣sider three points: first, wherein stands hu∣miliation: secondly, the excellencie of it: thirdly, the Questions of conscience that concerne it.

Touching the first point, Humiliation stands in the practise of three things. The first is, a sorrow of heart, whereby the sinner is displeased with himself, & ashamed in respect of his sinnes. The second is, a confession to god, wherin also three things are to be done: first, to acknowledge all our maine sinnes o∣riginall and actuall: secondly, to acknow∣ledge our guiltinesse before God: thirdly, to acknowledge our iust damnation for sinne. The third thing in Humiliation, is supplicati∣on made to God for mercie, as earnestly as in a matter of life and death: and of these three things we haue in Scripture the examples of Ezra, Daniel, and the prodigall sonne, Ezra 9. Dan. 9. Luk. 15. 18.

The second point is, the excellencie of Humiliation, which stands in this, that it hath the promises of life eternall annexed to it, Esa. 57. 15. I dwell in the high and holy place: with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to giue life to them that are of a contrite heart. Psal. 51. 17. A contrite and a broken heart, O God, thou wilt not despise. Prov. 28. 13. He that hideth his sinnes shall not prosper: but he that

confesseth and forsaketh them, shall finde mercie, 1. Ioh. 1. 9. If we acknowledge our sinnes, he is faithfull and iust, to forgiue vs our sinnes, and to clense vs from all vnrighteousnes. By all these and many other places, it is manifest, that in the very instant, when a sinner beginnes tru∣ly in heart and conscience to humble him∣selfe, he is then entred into the state of salua∣tion. So soone as Dauid said, I haue sinned, * 1.2 Nathan pronounceth in the name of the Lord, that his sinnes were put away. And Dauid himselfe saith, alluding to the former place, I said I will confesse my sinne, and loc, * 1.3 thou forgauest the wickednes of my sinne. When the Prodigall sonne had but said, I will goe to * 1.4 my father, &c. euen then, before he humbled himselfe, his father meetes him, and receiues him.

The third point, is touching the Questi∣ons of conscience, concerning Humiliation, all which may be reduced to foure principall Cases.

I. Case. What if it fall out, that a man in humbling himselfe, cannot call to minde ei∣ther all, or the most of his sinnes? I answer; A particular humiliation indeed is required, for maine and knowne sinnes: but yet there are two cases, wherein generall repentance, will be accepted of God for vnknowne sinnes. One is, when a man hath searched himselfe diligently, and by a serious examination, pas∣sed through all the commaundements of

God, and yet after such examination and search made, his particular offences are yet hidden and not reuealed vnto him, so as he cannot call them to remembrance; then the generall repentance is accepted. For this is answerable to the practise of Dauid, who af∣ter long search, when he could not attaine to the knowledge of his particular slippes, then he addresseth himselfe to a generall humiliation, saying, Who knoweth the errours of * 1.5 this life? clense me, Lord, from my secret faults: and vpon this, he was no doubt accepted. Againe, when a man humbleth himselfe, and yet is preuented by the time, so as he cannot search his heart and life, as he would: his ge∣nerall repentance will be taken and accep∣ted of God. The truth hereof appeares in the theefe vpon the crosse, who hauing no time to search himselfe, made no speciall humili∣ation, yet vpon his generall confession he was accepted. Now the ground of this do∣ctrine is this; He that truly repents of one sinne, in this case when he is preuented: is, as if he repented of all.

II. Case. What must a man doe, that findes himselfe hard hearted, and of a dead spirit, so as he cannot humble himselfe as he would? Answ. Such persons, if they humble themselues, they must be content with that grace which they haue receiued. For if thou be truly and vnfainedly grieued for this, that thou canst not be grieued, thy hu∣miliation

shall be accepted. For that which Paul saith of almes, may be truly said in this case, that if there be a readie minde, a man shall be accepted, according to that he hath, and not * 1.6 according to that he hath not.

III. Case. Whether the party that is more grieued for losse of his friend, then for offēce of God by his sinne, doeth or can truly hum∣ble himselfe? Answ. A man may haue a grea∣ter griefe for an earthly losse, then for the o∣ther, and yet be truly greiued for his sinnes too. The reason is, because that is a bodily, naturall, and sensible losse, and accordingly sorrow for it is naturall. Now the sorrow for the offending of God, is no sensible thing, but supernaturall and spirituall; and sensible things doe more affect & urge the minde, then the other. Dauid did notably humble himselfe for his sinnes, and he did excee∣dingly mourne for the losse of his sonne Absolom, yea and more too then for his sinnes, Would God I had died for thee Absolom, O * 1.7 Absolom my sonne, my sonne, &c. Againe I an∣swer, that the sorrow of the minde, must be measured by the intention of the affection, & by the estimation of the thing for which we sorrow. Now sorrow for sinne, though it be lesse in respect of the intention thereof; yet is it greater in respect of the estimation of the mind, because they which truly mourn for their sins, grieue for the offence of God, as the greatest euill of all; and for the losse of

the fauour of God, as for losse of the most ex∣cellent & pretious thing in the world.

IV. Case. Whether it be necessarie in Hu∣miliation, that the heart should be smitten with a sensible sorrow? Answer. I. In sorrow for sinne, ther are two things: first, to be dis∣pleased for our sinns; secondly, to haue a bo∣dily moouing of the heart, which causeth crying and teares. The former of these is ne∣cessarie, namely, in heart to be deepely dis∣pleased with our selues: the latter is not sim∣ply necessary, though it be commendable in whomsoeuer it is, if it be in truth; for Lydia had the first, but not the second. II. It falleth out oftētimes, that the greatnes of the grief, taketh away the sensible paine, and causeth a mummednesse of the heart, so that the par∣tie grieueth not. III. Sometimes the com∣plexion will not affoard teares: and in such there may be true humiliation, though with dric cheekes.

Notes

• * 1.1

  Humiliation.
• * 1.2

  2. Sam. 12, 13.
• * 1.3

  Psal. 32. 5.
• * 1.4

  Luk. 15. 18.
• * 1.5

  Psal. 19. 12.
• * 1.6

  2. Cor. 8. 12.
• * 1.7

  2. Sam. 18. 33.